The CHRISTIAN MESSIANIC PASSOVER HAGGADAH. William F. Dankenbring

Transcription

1 1 The CHRISTIAN MESSIANIC PASSOVER HAGGADAH William F. Dankenbring

2 2 Celebrating the PASSOVER The Passover is a time of joy and rejoicing, tempered with a mixture of sorrow. On that night, our God delivered our forefathers from Egyptian slavery and bondage by slaying all the firstborn in the land of Egypt. Our deliverance, however, necessitated the death of others. The Passover was never intended by God to be a time of weeping, mourning, or sorrow -- but of the joy and happiness surrounding deliverance, liberty, and newfound freedom from servitude and slavery. This original freedom was made possible by two elements -- 1) the blood of the slain Passover lambs placed over the doors of the Israelites' houses; and 2) the intervention of the Almighty God to slay the Egyptian firstborn, sparing all the firstborn of the Israelites whose houses had the sign of the blood. Therefore, our joy is alloyed with a certain solemnity and awareness of the death of others, who refused to obey God. The blood of the Passover lambs, offered down through history, represented in symbolic form the blood of God's true Passover Lamb -- Jesus Christ, the Messiah. As Paul wrote, "For indeed Christ, our Passover, was sacrificed for us. Therefore let us keep the feast" (I Cor.5:7-8). Jesus is our Passover Lamb, slain for us, that our sins might be erased and forgiven. However, it is not His shed blood that saves us. As Paul the apostle wrote, "or when we were yet without strength, in due time Christ died for the ungodly.... But God commended his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now JUSTIFIED BY HIS BLOOD, we shall be saved from wrath through him. For if, when we were enemies, we were RECONCILED to God by the DEATH of his Son, much more, being reconciled, we shall be SAVED BY HIS LIFE" (Romans 5:6-10). Passover does not celebrate the death of the Lamb of God, but rather our reconciliation to God through His death, and our salvation through His resurrection! It is therefore a glorious festival of deliverance and salvation. It should not be a time of sorrowful mourning, or sober-minded heaviness of spirit, or weeping and crying. Although we should remember the suffering and travail that Christ went through, for us, and we should remember the death of the Egyptians who refused to repent of holding the Israelites in slavery, our focus during Passover

3 3 should be on what God and Christ have done for us, rescuing us from bondage, delivering us from sin, restoring us to freedom and liberty in God's grace and under His protection, as we obey Him and follow His truth. We should focus and concentrate on the tremendous SALVATION that Christ, our Passover Lamb, bought for us! The Passover is not a time of unbounded joy, such as the Feast of Tabernacles. Three references are found in the Torah, all centering on the Feast of Sukkoth or Tabernacles (see Deut.16:14-15). No such reference is found concerning Passover, because that season was a time of death for many Egyptians, and God says, "Do not rejoice in the fall of your enemy, and let not your heart be glad when he stumbles" (Prov.24:17). Nevertheless, we do rejoice in God's salvation and deliverance, provided for us through the Passover, particularly Christ, our Passover Lamb, who loved us so much that He willingly gave up His life for us, that we might enter the Kingdom of God!

4 4 Preparing for the Passover During the days before the Passover, all leavened items should be removed from our dwellings or homes. These include all breads and cakes and cookies that contain yeast or baking soda. It also includes all leavening agents, such as yeast or baking soda itself. Preparation for the Passover begins, therefore, with a thorough cleaning. This cleaning culminates in a ceremonial search for leaven the night before Passover. All in the family should look through the house for any leavening which might be left, especially the kitchen, bathrooms, or any locations where leaven would likely be found. As we ready our houses for the Passover, we should also prepare our hearts, getting rid of any spiritual "leaven" in our lives that we know about. We should prepare our hearts to seek God, and to serve Him. The Passover dinner itself is called a "seder," which means "order of service." Tradition teaches that in each generation we must consider ourselves as if we personally have been freed from Egypt -- a type of sin. As we prepare for this experience of personal redemption, let us put far from us all leaven of sin hidden within our hearts and minds. The Passover Seder Plate Upon the Passover table is a seder plate for each individual. On this plate are the symbolic and ceremonial items of the Passover. There are bitter herbs, a sweet apple mixture, parsley, horseradish, and a lamb shankbone. These are all part of the story of the Passover. Each is placed separately on the seder plate, with a glass of salt water in the center. Many Jews also add a roasted egg, saying it is a symbol of "life." However, the "egg" from antiquity was a universal pagan symbol of fertility, especially devoted to the goddess of fertility in the springtime -- Semiramis, Venus, Aphrodite, etc., also known as "Easter." Since we do not want to have anything to do with paganism, we do not add the "egg " to the seder plate, as many Jews do, who have seemingly "lost touch" with God's truth in this regard (see Deut.4:1-2), and have strayed from the true path and inculcated a pagan symbol in the Passover!

5 5 The Order of the Passover "And God said, Let there be LIGHT: and there was light" (Genesis1:3). "The Lord is my light and my salvation -- whom shall I fear?" (Psalm 27:1). We begin the Passover evening with the wife of the host, or a leading woman present, lighting the Passover candles. Some may begin with two candles, symbolizing the light of the Father and the Messiah. Or, the seven lights of the candelabra, patterned after the Temple menora, may be used on this wondrous occasion, may be lit. This light represents the "seven spirits (lights) of God, and also the lights of the seven churches of Revelat9on (Rev.1:20). As we light the festival lights, we pray for the illumination of God's Spirit upon the proceedings, asking God to bring great personal meaning to this unique celebration, His Passover. A woman, lighting the candles on their candlesticks, prays according to the following theme: Baruch atta Adonia, Elohenu, Melek ha Olam Asher Kidshanu Bidevaro Uvishmo Anakhnu Madlikim Haneyrot Shel Yom Tov. "Blessed are You, O Lord our God, Ruler of the universe, who has set us apart by His Word, and in whose Name we light the festival lights." The leader of the Passover then reminds us Who is the True Light of the world -- Yeshua our Messiah, Jesus Christ, saying something like this: "Jesus said, 'I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life'" (John 8:12). "As light for the festival of redemption is kindled by the hand of a woman, we remember our Redeemer, the Light of the World, came into the world as the promised seed of a woman" (Gen.3:15).

6 6 The First Cup of Wine -- the Cup of Sanctification As Jesus began His last supper with His disciples, He shared a cup of wine with His disciples, and said to them: "Take this and divide it among you. For I tell you I will not drink again of the fruit of the vine until the kingdom of God comes" (Luke 22:17, 18). At the beginning of a meal, it is custom to first pray, blessing God and thanking Him for the "fruit of the vine," the wine that graces our table. The traditional blessing we ask and pray is the prayer: "Baruch atta Adonai, Elohenu, Melek ha Olam, boray pri hagafen. "Blessed are You, O Lord our God, Ruler of the universe, who creates the fruit of the vine." After the blessing is recited by all, together in unison, under the direction of the leader, each drinks from his glass of wine. (If desired, the wine may be diluted with water. In cases where wine cannot be drunk due to medicinal reasons, grape juice may be substituted instead. The Washing of Feet At this point, the traditional Jewish family each washes their hands in a ceremonial bowl of water passed around. However, at the last supper, before He was crucified, Jesus our Messiah gave us a new custom. He took a towel, and basin of water, and washed His disciples' feet! Notice both what He did, and what He said: "After that, he poureth water into a basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter: and Peter said unto him, Lord, dost thou wash my feet? Jesus answered him, What I do thou knowest not now; but thou shalt know hereafter.... So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord; and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If you know these things, happy are ye if ye do them" (John 13:5-17). This, of course, is an example of humility and servitude. It demonstrates an attitude of being willing to humble ourselves, and to even wash each other's feet! It is truly a fitting and humbling way be to begin the evening of Passover! Jesus said, "Blessed are the meek: for they shall inherit the earth" (Matt.5:5). If we are not willing to humble ourselves, and follow our Master's example, how whall we expect to enter God's Kingdom?

7 7 It is fitting and proper that we follow the example of our Lord and Master, Jesus Christ, who washed the feet of His disciples. Therefore, the leader should read this passage of Scripture, and then, at this time, the men present should wash one another's feet, pairing off, and the women likewise with the other women. In this way we follow this precious example set by our Lord at His last Passover-type meal before His death, when He gave final instructions to His disciples. In this way, we remember and call to mind one of the supreme lessons of life -- that we are called to a life of serving, humbling ourselves -- taking upon us the role of a servant, even as Yeshua did (see Phil.2:3-6). The Matzah -- Unleavened Bread All other nights we eat bread made with leaven, but on Passover and during the Feast of Unkleavened Bread, we eat only unleavened bread, or matzah. As the children of Israel fled from Egypt, they did not have time for their dough to rise. They had to get out of Egypt so quickly that they did not have time to leaven their bread! But even more than that, leaven during the Days of Unleavened Bread represents sin. As the apostle Paul wrote to the Corinthians: "Don't you know that a little yeast works through the whole dough? Get rid of the old yeast that you may be a new batch without yeast -- as you really are. For Messiah, our Passover lamb, has been sacrificed for us" (I Cor.5:7). But there is more to the story than that. Flat bread, or unleavened bread, in the Bible is called the "bread of affliction." God says, "You shall eat no leavened bread with it [the Passover lamb, which represented Jesus Christ, our Passover lamb]: seven days you shall eat unleavened bread with it, that is, the bread of affliction (for you came out of the land of Egypt in haste), that you may remember the day in which you came out of the land of Egypt all the days of your life" (Deut.16:3). The unleavened bread we eat at Passover is the bread of "affliction." The Hebrew word here for "affliction" is oniy and means "depression, misery, affliction, trouble." It is used also in Genesis 16:11; 31:42; 41:52. Therefore, the unleavened bread here pictures the bread of sufferings and trials. The unleavened bread eaten during the Passover dinner technically pictures the suffering, affliction, and misery that our ancestors suffered while they were slaves in Egypt. But it also pictures the bread of FREEDOM! For it is by means of suffering that we learn the true lessons of freedom, liberty and life! The apostle Paul spoke of the unleavened bread of Passover as "the unleavened bread of sincerity and truth" (I Cor.5:8). Leaven, during Passover, pictures "the leaven of malice and wickedness" (same verse). It also pictures false teaching and false doctrine (Matt.16:6-12).

8 8 Leavening, at this time, therefore, pictures the doctrines and teachings and ways of Satan the devil -- malice and wickedness, false doctrine and evil. It is that which corrupts the soul and changes the essence of that which is good to that which is evil, and contaminated. Unleavened bread, on the other hand, is the bread of suffering, affliction, and sincerity and truth. There is a vital relationship between these things. It is through suffering and affliction that we arrive at sincerity and truth. Suffering produces humility and meekness of mind. We read of Christ Himself, "learned he obedience by the things which he suffered" (Heb.5:8). David wrote of this connection, saying, "Before I was afflicted I went astray: but now have I kept thy word" (Psalm 119:67). He added: "It is good for me that I have been afflicted; that I might learn thy statutes" (Psalm 119:71). Thus the unleavened bread pictures afflictions, which bring about sincerity, humility and truth -- and purge out insincerity, lies, deceit, malice, hypocrisy, pride, arrogance, and all forms of wickedness. Therefore, the first item on the seder plate we partake of is the matzah. But notice! The matzah is arranged in a strange fashion -- that is, three whole pieces of matzah are wrapped up and placed one on top of another, in the center of the table. By a tradition, that goes back at least to New Testament times, and was extant during the time of Jesus Christ and His disciples, the Jewish people during Passover put a separate plate of three matzot wrapped together in a napkin. None of this is mentioned in the Scriptures, although we are told that Jesus observed the Passover, "after the custom of the feast" (Luke 2:42). Therefore, undoubtedly He observed this custom. It is very significant, as we will explain later. This is called the "Afikomen," a Greek word, interestingly, which at an early date entered into the Passover tradition! In the middle of the table, in a separate plate, the "Afikomen" -- three matzot wrapped together in a napkin -- is placed. This is called, interestingly, the "Unity." Some consider it representative of the three patriarchs, Abraham, Isaac and Jacob. Others say it represents God the Father, the Priesthood, and Israel. However, for Christians and Messianic believers who believe that Jesus is the true Messiah, it has a far deeper meaning than that. The top or highest matzah represents God the Father. How can "flat bread" of "affiction" represent God? Does not God also suffer "afffiction" when He sees His children suffer? Does He not suffer along with them? Yes, He does! (see Gen.6:6). He certainly suffered and was afflicted in all the afflictions of His beloved Son -- in a sense, He agonized and suffered even more than Christ, even as a human father feels deep pain when he sees his only son go through excruciating pain, injustice, and unjust suffering. The story of Abraham, who was willing to sacrifice his own son Isaac, is a wonderful type of the suffering the Father endured seeing His only Son being crucified for our sins (compare Gen.22). Abraham was a type of God the Father. The second or middle matzah represents the Messiah, and all the suffering He went through for us. Yeshua -- Jesus Christ, the Logos, the Word of God, our Saviour, was beaten

9 9 and scourged and crucified for our sins (John 19:1-3; Heb.12:2-4). Isaac was a type of Jesus Christ, the Messiah, as he was about to be "sacrificed" on the altar by his father. The bottom matzah represents "Israel" -- that is, the people or nation of God. Jacob was a type of his descendants -- the nation of Israel. His name itself was changed to "Israel" (Gen.32:28). But in a greater, spiritual sense, it represents the "Israel of God" (Gal.6:16), meaning the people of the true Church of God, who constitute the "body of Christ" (I Cor.12:13-19; Eph.4:4). We, too, must endure suffering, following in the footsteps of Christ (I Pet.2:21-25). David wrote, "Many are the afflictions of the righteous" (Psalm 34:19). As Paul and Barnabas put it, "we must through much tribulation enter the kingdom of God" (Acts 14:22). The Leader should explain these things, at the Passover, and then continue: "If the children will cover their eyes, I will hide the Afikomen (does so). Just as I have hidden the Afikomen, so Messiah was hidden -- placed in a tomb out of sight -- for three days and nights. But just as the Afikomen will return to complete the Passover, so the Messiah rose from the dead to become our Eternal Saviour and Redeemer. Also, as the Afikomen is "hidden" for a time, so Messiah ascended into Heaven, where He is now hidden from our view, and now sits at the right hand of the Father." (At the end of the Passover seder, when the "missing" portion of the Afikomen is found and returned, it pictures not only the risen Christ, but also the returning Christ from heaven -- at the end of the age! The leader says: "Now let us share a piece of this unleavened bread of Passover." He recites the traditional prayer over bread: Baruch attah Adonai, Elohenu, Melek ha Olam, ha motzi lechem min ha aretz. "Blessed are You, O Lord our God, Ruler of the universe, who brings forth bread from the earth." The Leader then removes the middle matzah and breaks it in half! The reason the middle piece is broken is not clear in Jewish tradition. However, it beautifully pictures Jesus, His body being "broken" for us. The Leader then says: "Just as the middle piece of matzah is broken, Messiah Himself was afflicted and broken. One half is wrapped in a white cloth, just as Messiah's body was wrapped for burial" (wraps the Afikomen). This mystery we will explain later. The leader now breaks a piece from the other half of the middle piece, and distributes the remainder to the people at the table, passing it round the table. Each person eats the matzah

10 10 piece they receive or break off from the half sent around, meditating on it as the "bread of affliction," and bread of "sincerity and truth." The Maror -- The Bitter Herbs The Leader then points out that on all other nights, we eat all kinds of vegetables, but on Passover we eat only maror, bitter herbs. This could be lettuce, mustard greens, parsley, etc. Horseradish is generally used, as it is truly a "bitter herb" and can bring tears to the eyes, symbolizing the bitterness of bondage and slavery in Egypt! It also symbolizes the bitterness and bondage we suffered while enslaved to sin, and our trials and tests and afflictions as Christians (Acts 14:22; Psalm 34:19). These verses may be quoted if desired, or simply referred to, if desired, to shorten the service a little. The first of the "bitter herbs" used is called karpas. Parsley -- Karpas "... the Israelites groaned in their slavery and cried out, and their cry for help because of their slavery went up to God..." (Exo.2:23). The leader then lifts up the parsley, saying: Passover comes in the spring, the time of new life. This vegetable represents new life, created and sustained by God. He then lifts up the salt water, saying: But life in Egypt was painful slavery, anguish and suffering, bringing tears and sorrow, symbolized by this salt water. He prays in this fashion: Baruch attah Adonai, Elohenu, Melek ha Olam, borey pri ha adamah. "Blessed are You, O Lord, our God, King of the Universe, Who Creates the Fruit of the Earth." Then we eat the karpas, dipping it in the salt water, thinking of the tearful bondage our ancestors suffered. So we dip the parsley into the salt water, and eat it, reminded of the salty tears and suffering of our ancestors, remembering that life is sometimes immersed in tears. Horseradish -- "Bitter Herbs" The leader may then quote from Exodus: "... so the Egyptians came to dread the Israelites and worked them ruthlessly. They made their lives bitter with hard labor in brick and mortar and with all kinds of work in the fields" (Exodus 1:12-14).

11 11 Another bitter herb is "horseradish." At this point, he leader puts some maror -- "hot" horseradish -- between two pieces from the bottom matzah, making a "Hillel sandwich." He says something like this: Leader: As we scoop some maror onto a piece of matzah, let us allow the bitter taste to cause us to shed tears of compassion for the sorrow that our ancestors knew thousands of years ago. All, lifting up the matzah with themaror: Baruch attah Adonai, Elohenu, Melek ha Olam asher kidshanu bidevaro vetzivanu al akhilat maror. "Blessed are You, O Lord our God, Ruler of the universe, who has set us apart by His Word, and commanded us to eat bitter berbs." All then eat, experiencing the "bitter herbs." The horseradish, if used, will probably bring a few tears to a few eyes, reminding us of the tears and pain of slavery and bondage to sin. We Dip the Kharoset Leader: On all other nights, we do not dip our vegetables even once. Tonight, we dip them twice -- we have already dipped the parsley into the salt water. Lifting the kharoset, the brown apple mixture, the Leader says: "The children of Israel toiled to make treasure cities for Pharaoh, working in brick and clay. We remember this task in a mixture called kharoset, made from chopped apples, honey, nuts, and wine. Let us once again scoop some bitter herbs onto a small piece of matzah. But this time, before we eat, let us dip the herbs into the sweetkharoset." All: (Lifting the matzah with the maror and kharoset) "We dip the bitter herbs into kharoset to remind ourselves that even the most bitter of circumstances can be sweetened by the hope we have in God." All eat of the mixture of the bitter herbs and the kharoset. Leader: On all other nights, we eat either sitting or reclining, but tonight only reclining. The first Passover was celebrated by a people enslaved -- still in bondage. The children of Israel were instructed to eat the Passover in haste, their loins girded, their staffs in their hands, their sandals on their feet, awaiting departure from the furnace of Egypt. Today, we all recline, and freely ENJOY the Passover seder! All together recite: "Once we were slaves, but now we are FREE!" All: Messiah said, "Come unto me, all you who are weary and burdened, and I will give you rest" (Matt.11:28).

12 12 The Four Questions The Passover is meant to be a time of instruction and remembrance of our ancestors coming out of Egypt, and the suffering they went through, and the manner of their deliverance. God said, "And it shall be, when your children say to you, 'What do you mean by this service?' that you shall say, 'It is the Passover sacrifice of the LORD, who passed over the houses of the children of Israel in Egypt when He struck the Egyptians and delivered our households'" (Exo.12:26-27). Traditionally, the youngest child present (or one of them) rises and asks these four questions: "Why is this night of Passover so different from all other nights?" "First, on all other nights we eat bread or matzah. On this night why do we eat only matzah?" "Second, on all other nights we eat all kinds of vegetables. On this night why do we eat only bitter herbs?" "Third, on all other nights we do not dip our vegetables. On this night we dip them twice. Why?" "Fourth, on all other nights we normally eat our meals sitting up. On this night why do we recline, and eat only in a easy-going, reclining position?" The leader then responds, beginning to answer the "Four Questions." Leader: Why do we do these things? Because God commanded: "And ye shall observe this thing for an ordinance to thee and thy sons forever" (Exodus 12:24). At this point, the leader answers these four questions, telling the story of the Passover saga and its profound meaning for each one of us. He begins to explain in greater depth the meaning of the Passover symbols, as they apply historically, and spiritually. The Passover Saga The saga of the Passover is a story of miracles, redemption, wonders, and the mighty power of God displayed on the behalf of His people to deliver and save them, and to overcome and punish the evil. The following story or "telling" of the Passover, and its meaning, may be done by several "readers," each chosen to read a section. Or it may be summarized by the host, and given as a shorter recitation. Reader #1: The Lord had promised the land of Israel to Abraham, Isaac and Jacob.

13 13 Yet here were their children in Egypt. The Pharaoh who had come to power feared them, and thought, These foreigners in our midst are prospering and have grown numerous. What if they join up with our enemies, and turn against us? He decided to exert greater control and authority over them, imposing harsh and bitter tyranny over them, brutal government, making them slaves. Still, God blessed His people, and they multiplied. Reader #2: Pharaoh grew more frightened, and ordered that every male baby should be killed. Pharaoh commanded, "Every son that is born you shall cast into the river Nile." But one couple, trusting in God, hid their baby boy for three months, and then put him in a basket, and let it drift with the current of the Nile. Pharaoh's daughter saw the basket, took pity on the child, and raised him as her own. She called him "Moses," meaning "drawn out." Miriam, the boy's sister, watched the basket float down the river, and saw the daughter of Pharaoh rescue it. Reader #3: Moses grew up, and became aware of the suffering and travail of his people. One day, furious to see an Egyptian beating a Hebrew slave, he rose up and killed the Egyptian. Fleeing for his life, Moses left Egypt and became a shepherd in the land of Midian in Arabia. Reader #4: The Lord, however, heard the continual groaning and cries of His people and saw their affliction. He appeared to Moses in a burning bush that didn't burn up, and when Moses drew near to investigate the phenomenon, the Lord spoke to him and commissioned him to go to Pharaoh to bring God's message to the king of Egypt, telling him, "Let my people go!" The Second Cup of Wine -- the Cup of Plagues! "... I will stretch out my hand and strike the Egyptians with all manner of plagues and wonders, until they are willing to let you go"(exodus 3:19-20). Leader: God sent plagues upon the Egyptians, to cause them to set the children of Israel free from their slavery and yoke of bondage. These plagues were very severe punishments. God said:... On that night I will pass through Egypt and strike down every firstborn -- both men and animals -- and I will bring judgment on all the gods of Egypt: I am the LORD" (Exodus 12:12). Leader: Let us fill our cups a second time. A full cup of wine is indeed a symbol of joy, but it can also be a symbol of the wrath and anger of God -- His wrath poured out on the wicked. Lives were sacrificed, people suffered, to bring about the redemption of God's people from Egyptian slavery. TEN PLAGUES were sent upon the Egyptians -- the number signifying complete judgment on this world. Let us dip our finger in the cup of wine, and shake the wine off our finger, reciting the name of each plague three times -- the number of finality, of judgment and decision. All together dip their finger in the wine cup, and shake their fingers above their plates, saying together:

14 14 BLOOD! BLOOD! BLOOD! FROGS! FROGS! FROGS! LICE! LICE! LICE! FLIES! FLIES! FLIES! MURRAIN! MURRAIN! MURRAIN! BOILS! BOILS! BOILS! HAIL! HAIL! HAIL! LOCUSTS! LOCUSTS! LOCUSTS! DARKNESS! DARKNESS! DARKNESS! DEATH OF FIRSTBORN! DEATH OF FIRSTBORN! DEATH OF FIRSTBORN! Leader: By means of these awesome and horrible plagues of judgment, God intervened on the behalf of His people and delivered them from cruel rigor and brutal oppression. With this same power, He delivers us from the power of Satan, and his kingdom, and the captivity to our own human nature with its lust of the flesh, lust of the eyes, and pride of life -- ego, vanity, and arrogance (I John 2:16). The Passover Lamb "The blood will be a sign for you on the houses where you are; and when I see the blood, I will pass over you"(exodus 12:13). In the book Judaism, we read: "Rabban Gamaliel used to say: Whoever has not said the verses concerning the following three things at Passover has not fulfilled his obligation. 'Passover, unleavened bread and bitter herbs.' 'Passover,' because God passed over the houses of our ancestors in Egypt. 'Unleavened bread,' because our ancestors were redeemed from Egypt [and there was no time, when they left, for their dough to ferment]. 'Bitter herbs,' because the Egyptians embittered the lives of our ancestors in Egypt. In each generation, every individual is obliged to feel as though he or she personally came out of Egypt, for it is written, 'You shall tell your child in that day, 'It is because of what the Lord did for me when I came out of Egypt'" [Ex.13:8]" (p.182). At this point the leaders says, "We have eaten the matzah to remind us of the haste with which the children of Israel fled Egypt; we have tasted the bitter herbs to remind us of their bitter bondage and slavery." He now lifts up the shankbone of the lamb and says: "This roasted shankbone represents the lamb whose blood marked the houses of the children of Israel, symbolizing their obedience to God's command. Lambs are no longer sacrificed since there is no Temple (Deut.16). However, this shankbone reminds us of the sacrificed lamb -- and of Yeshua, "The Lamb of God who takes away the sin of the world!" (John 1:29).

15 15 Then either the Leader or chosen readers recite the following relevant passages concerning the lambs: Reader #1: "... on the tenth day of this month, each man is to take a lamb for his family, one for each household. "The animals you choose must be year-old males without defect... "Take care of them until the fourteenth day of the month, when the people of the community of Israel must slaughter them in the evening -- toward the end of the day. "Then they are to take some of the blood and put it on the sides and tops of the door frames of their houses where they eat the lambs" (Exodus 12:3, 5-7). Reader #2: "That same night they are to eat the meat roasted over the fire, along with bitter herbs and bread made without yeast. "This is how you are to eat it: with your cloak tucked into your belt, your sandals on your feet and your staff in your hand. Eat it in haste; it is the Lord's Passover. "The blood will be a sign for you on the houses where you are; and when I see the blood, I WILL PASS OVER YOU. No destructive plague will even touch you when I strike Egypt" (Exodus 12:8, 11, 13). Leader: We are reminded by Moses that it was the Lord Himself who redeemed the children of Israel from slavery: "So the Lord brought us out of Egypt with a mighty hand and an outstretched arm, and great terror and with miraculous signs and wonders" (Deut.26:8). Leader: "On that same night I will pass through Egypt... All: "I, and not an angel." Leader: "and strike down every firstborn -- both men and animals --" All: "I, and not a seraph." Leader: "and I will bring judgment on all the gods of Egypt." All: "I, and not a messenger." Leader: "I am the Lord." All: "I myself and none other." Since the Temple in Jerusalem was destroyed and razed to the ground in 70 A.D. by the Romans, and no longer stands, lamb is not eaten at the Passover by Ashkenazi Jews. However, the Sephardic Jews often do still eat the lamb during the meal. It is probable that the Orthodox Ashkenazi Jews dispensed with the eating of lamb because of their deep hatred for Messiah

16 16 Yeshua, and the early Nazarenes, who constantly portrayed Jesus as the "Lamb of God," which grated on the early Rabbis of that period. When the Temple was destroyed, they wanted to do away with the memory of "Yeshua," the "Lamb of God," so they stopped eating any "lamb" at Passover, and substituted the pagan "egg" as part of their seder plate instead! However, as Christians and followers of Messiah Yeshua celebrate the Passover, the shankbone remains to remind us of the sacrificial Lamb of God who died for our sins. In addition, I believe we should eat lamb with the regular meal Passover meal which follows the seder, as a reminder and remembrance of Jesus, "the Lamb of God" (John 1:29, 36). Of course, we do not "sacrifice" it since there is no Temple of God existing today. It is not proper to sacrifice a lamb in one's own backyard today, as God forbids it (Deut.16:5-6). Leader says: "We who have trusted Yeshua the Messiah, believe He is the Lamb of God, our Passover. Like the ancient Israelites, we know it was God Himself -- not an angel -- God Himself, and not a seraph --- God Himself, and not a messenger, who achieved final redemption from sin and death. God Himself, through Yeshua, the Son of God, who takes away the sin of the world. All: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved" (John 3:16-17). Dayenu Leader: "They will celebrate your abundant goodness and joyfully sing of your righteousness" (Psalm 145:7). How great is God's goodness to us! For each of His acts of mercy, and kindness, we declare dayenu -- "it would have been sufficient." Leader: "If the Lord had merely rescued us, but had not judged the Egyptians All: dayenu! If He had only destroyed their gods, but had not parted the Red Sea All: dayenu!

17 17 If He had only drowned our enemies, but had not fed us with manna All: dayenu! If He had only led us through the desert, but had not given us the Sabbath All: dayenu! If He had only given us the Torah, but not the land of Israel, All: dayenu! Leader: But the Holy One, blessed be He, provided all of these blessings for our ancestors. And not only these, but so many, many more! All: Blessed are You, O God, for You have, in mercy, supplied ALL our needs. You have given us Messiah, forgiveness for sin, life abundant and life everlasting. The Passover Supper "... ye shall keep it a feast to the Lord..."(Exodus 12:14). After the first part of the seder is completed, at this point, the table is cleared off, an intermission occurs, and the table is re-set with the dishes and plates of the regular festive Passover dinner -- with all the creative "panache" of the wives and their culinary creations placed on the table. We recommend when possible that the best tableware, dishware, and eating utensils be used, as this meal is to be a "celebration of life." The leader should lead those present in blessing the Lord, and offering thanks to God for all His providence, as well as for the Passover meal. All should rejoice and eat the Passover dinner with celebration, joy, and pleasant, bounteous fellowship. Following the supper, the Leader once again takes up with the Seder service, bringing it to completion. So we continue with the rest of the seder: The Afikomen "... for the transgression of my people he was stricken" (Isaiah 53:8). Leader: It is time for us to share the Afikomen, the unleavened bread which pictures the Messiah, as well as His suffering and agony He went through on our behalf. What is the "Afikomen"? This is a Greek word! How did it enter into the Passover ceremony? Ah, there

18 18 is a mystery, indeed! Obviously, the Afikomen was not part of the original Passover. Yet at some point, by New Testament times, the Jews added this to the Passover, and to this day they cannot tell you why! Could this have been done as a result of the influence of the early New Testament Church? James, the brother of Christ, church history tells us, became a priest and was highly respected by the Jewish nation and people of his time, until he was martyred by his enemies. Could his influence have been partly responsible? Peter also was highly admired by the Jews (see Acts 5:12-16). Peter is said to have written part of the Jewish Sabbath liturgy still used in synagogues today. The influence of the apostles on the Passover ritual during the first century may also have been considerable. What does this strange-sounding custom involving the three pieces of matzah, and especially the middle portion, represent? It has been a part of the Passover ceremony since Second Temple times -- that is, during and after the Second Temple which was built in the time of Ezra and Nehemiah. Exactly when it began, we do not know. But it was part of the Jewish Passover service during the time of Messiah, Yeshua. Its origin is shrouded in mystery -- and its meaning as well is unknown to the Jewish people and Rabbis who have observed it every year for well over 2,000 years.. The first part of the middle matzah -- the Afikomen -- is eaten toward the beginning of the Passover seder. The second part is hidden away and brought back at the end of the evening festivities. Says Lesli Koppelman Ross in Celebrate!, "It used to be customary that when the middle matzah was broken during the service, a member of each household would be sent to neighbors to predict the messiah's arrival" (p.47). Clearly, the middle matzah was tied in with the appearance of the long-awaited Messiah. It represented the expected arrival of the Messiah. But why was it broken in two? Why was part of it hidden away, till the end of the evening, and found and eaten at the completion of the Passover seder? The mystery thickens! Says Galen Peterson, in The Everlasting Tradition: "The hidden piece of unleavened bread is called the afikomen. Toward the end of the seder, the children search for the afikomen, and when it is discovered, they hold it for ransom. The leader then redeems it by paying an agreed-upon price to the children. A piece is distributed to all participants who then eat their portion. It is a ceremony not well-understood today and has lost its original meaning.... "The difficulty comes in the translation of the word. Peculiarly, it is a Greek word buried in the midst of Hebrew liturgy. Some linguists believe that it is derived from epikomoi, meaning 'dessert.' Others contend that it comes from epi komon, which means 'revelry' or 'entertainment.' These interpretations, widely accepted in contemporary Jewish observance, imply that there should not be anything eaten nor any party atmosphere after the meal.

19 19 "Unfortunately, both of these derivations convey a shallow meaning in a celebration replete in deep symbolism. A better choice is aphikomenos, a verb meaning 'he is coming.' This derivation is more closely transliterated from the Greek language. It also has direct messianic implications. Is there any further evidence to support this derivation over the others? "Since the destruction of the Temple, many Rabbis have said that the afikomen is symbolic of the Passover lamb. Others say that the hiding ritual refers to the Messiah, the Hidden One. They reason that just as the afikomen is hidden away until the people are ready to eat it, Messiah is hidden until the people are ready to meet Him. Daube contends that during the Second Temple period the afikomen was a symbol of the expected Messiah" (The Everlasting Tradition, p ). The word aphikomen is derived from the Greek word aphikneomai, the root form of the word. It becomes aphiknomenos, "THE COMING ONE," as a perfect passive participle, and it becomes APHIKOMEN, that is, "I CAME," in the aorist (PAST) tense. Thus literally and technically, the "afikomen" matzah pictures Christ, the Messiah, who had THEN COME (aorist -- past tense) -- He had already come, and was in their midst, during His very life on earth! AND, this word also pictures Him as "the coming One," or "He who comes," now, a second time, to finish the process of human redemption and salvation!!! At the "first" appearance of the Afikomen, it is "broken" in two. At His first appearance, the Messiah was "cut off" -- killed. "And after threescore and two weeks shall Messiah be CUT OFF, but not for himself" (Dan.9:26). "He was taken from prison and from judgment: and who shall declare his generation? for he was CUT OFF out of the land of the living: for the transgression of my people was he stricken" (Isaiah 53:8). At the second appearance of the Afikomen, it is brought back from being "hidden." And it is eaten by all the participants. Even so, at Christ's second coming, He returns from heaven, where He has been "hidden" for almost 2,000 years. And this time He brings final salvation, redemption and deliverance to the world, rescuing all from the grasp of Satan! Passover, of course, is a celebration of redemption. The central focus of the Passover is the Passover lamb. In ancient Egypt, the blood of the original Passover lambs was placed upon the door posts and lintels of each family's door, for protection from the plague which was to pass through the land that night. Only those families which had the blood of the lamb on their door-posts were spared the death of all the firstborn in their families. All the firstborn of the Egyptians, who did not observe the Passover, and place the blood of the lamb on their door-posts, were killed that very night (Exodus 12:21-29). In like manner, all who do not partake of the true Passover Lamb of God, Yeshua the Salvation of God, will also be condemned, for there is no salvation through any other. As the apostles stated it: "Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved"(acts 4:12).

20 20 The Afikomen = "He That Comes" On the day Jesus Christ, Yeshua, was baptized by John the Baptist, John saw Him coming toward him, and declared, "Behold, the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water." John went on to bare record, that as he baptized Yeshua, a marvelous thing happened. He said, "I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Spirit. And I saw, and bare record, that this is the Son of God" (John 1:29-34). John saw Yeshua again, the next day, as He was walking, and exclaimed to his disciples, "Behold, the Lamb of God!" (John 1:36). For centuries the Jewish people have celebrated the Passover, and performed the ritual of the hiding of the afikomen, then having a child find it, and then ransoming it back, and then distributing it to all the celebrants to eat of it. In performing this part of the Passover, they have been unknowingly bearing witness to Christ the Messiah, who is the afikomen. He is the One who was represented by the expression, "he who comes." He was coming then, to be the Messiah, and to die for the sins of mankind, as Isaiah the prophet wrote so plainly in the 53rd chapter of his prophecy. And, as we celebrate the Passover today, we look forward to His second coming, when He will fulfill the rest of the prophecies of the Scriptures pertaining to the Messiah and His works, and when He will destroy the wicked, and usher in the Kingdom of God upon this earth. Writes Galen Peterson in The Everlasting Tradition: "Passover is a celebration of redemption. It recalls the redemption from bondage in Egypt some 3,500 years ago and looks forward to a final redemption. The coming Messiah, represented by the afikomen, gave the people of ancient Israel a source of great hope. Yeshua took a tradition that was already in use and revealed its fulfillment. This occurrence is supported by the context of the original Passover order of service. "There is no question that the early Jewish believers in Yeshua included the afikomen in their seders. Some scholars say that they were the ones to originate the practice. Whether it preceded them, or they began it, this is a custom intimately linked to Yeshua. Incredibly, this messianic custom has become part of the modern observance of Passover throughout Judaism. Each year, this emblem of messianic testimony is handled and eaten, but greatly misunderstood. "The messianic symbolism of the afikomen matzah is plentiful. It is the second of three pieces. It is baked without leavening. It has piercings. It has stripes from baking. It is broken. A price is paid to bring it back. It is hidden from the people and later revealed once again.

21 21 "Messiah, the Son of God, is the second person of God's tri-unity. He was without sin. He was pierced for our transgressions. By his stripes we are healed. He was broken on our behalf. He paid the price for our salvation. And though hidden from Israel for a time, He is being received by more Jewish people today than in any time in recent history. Truly this symbol is much more than dessert. "The mystery of the afikomen becomes an enlightening revelation when the Passover is considered in its original format. As we have seen, the meal was eaten accompanied by several symbolic rites. The curiosity arising from these acts prompted a series of questions. The response to the question of the Wise Son -- 'What is the meaning of Passover?' -- was the afikomen, the coming Messiah and now the One Who Came" (ibid., p , emphasis mine). The deep, hidden meaning of Passover, is revealed in the true understanding of the mysterious ritual of the Afikomen. During the Passover seder, after the missing afikomen is found, it is taken by the leader, ransomed back, a blessing is said, and then it is eaten, portraying the broken, bruised, and scourged body of the Messiah, and His sufferings on our behalf. The imagery and visualization is a powerful witness and testimony of the true Messiah, and the sufferings He was to go through for us. Consider: The word "Afikomen" means "he that comes." How fitting, then, that the middle sheet of matzah, which is broken, and depicts the broken body of Christ, should be named "he that comes"! Throughout the year, we partake of the Kiddush (the bread and wine ceremony, picturing Christ's body and shed blood). This dates back to the time when Melchisedek brought forth bread and wine for Abraham (Gen.14:18). In celebrating the "kiddush" we "remember" the Lord's death till He returns (I Cor.11:23-25). As the apostle Paul said, " As often as you eat this bread and drink this cup, you proclaim the Lord's death till He comes" (I Cor.11:26). This Kiddush is partaken of "often," by individual families, often at the Sabbath evening meal, or when believing guests come over for dinner. The "kiddush" includes the use of challah bread, the traditional Jewish bread eaten on the Sabbath, which is "broken." It represents Christ who is the "bread of life" (John 6:48). But at Passover, we do not eat of leavened bread at all. Therefore, we partake of the unleavened bread, which pictures the Messiah and His suffering, as the "bread of affliction." The leader explains this to the group, and then focuses on the second matzah, pointing out how it is striped, and discoloured, picturing the sufferings our Messiah went through on our behalf, because He loved us so much. He recites or quotes the Scripture (or has someone else do it): "But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his STRIPES we are healed" (Isaiah 53:5).

22 22 The Leader point out how the matzah is also pierced, just as the Messiah was pierced for our sins. Leader reads: "They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son" (Zech.12:10). All: "My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. For dogs have compassed me: the assembly of the wicked have enclosed me: they PIERCED MY HANDS AND MY FEET" (Psalm 22:15-16). He points out the discolorations, and reads: "So then Pilate took Jesus and scourged Him. And the soldiers twisted a crown of thorns and put it on His head, and they put on Him a purple robe. Then they said, 'Hail, King of the Jews!' And they struck Him with their hands" (John 19:1-3). The matzah is broken and distributed, in olive size pieces, to each of the guests. All give thanks, praying: Baruch attah Adonai, Elohenu, Melek ha Olam, Ha Motzi Leckem min ha aretz. Blessed are You, O Lord our God, Ruler of the universe, who brings forth bread from the earth. Leader: At the last supper, Messiah Yeshua gave new meaning to the bread, and as He broke the bread, He said:: "This is my body given for you. Do this in remembrance of me" (Luke 22:19). Paul records the words of Messiah: "Take, eat: this is my body, which is broken for you: this do in remembrance of me" (I Cor.11:24). Leader then leads in prayer, giving God the Father thanks and blessing Him for all the marvelous things in His Plan, redemption, salvation through the atoning sacrifice of Christ, and His sufferings on our behalf. Leader then says: Let us now eat matzah, meditating on the broken body and sufferings of the Lamb of God who takes away the sin of the world. Let us allow the taste to linger in our mouths.

23 23 The Third Cup of Wine -- The Cup of Redemption "I will redeem you with an outstretched arm..."(exodus 6:6). Leader: Let us fill our cups for the third time this evening. (Lifting the cup) This is the Cup of Redemption, symbolizing the blood of the Passover lamb. It was the cup "after supper" with which Messiah identified Himself. The Leader quotes from Luke's gospel: "Likewise He also took the cup after supper saying, 'This cup is the new covenant in My blood, which is shed for you" (Luke 22:20). Yeshua the Messiah lifted the cup saying, "This cup is the new covenant in my blood, which is poured out for you" (Luke 22:20). The gospel of Matthew tells us: "And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom" (Matt.26:27-29). The apostle Paul recorded the words of the Messiah: "This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me" (I Cor.11:25). Leader: The prophet Isaiah reminds us, "Surely the arm of the Lord is not too short to save..." (Isa.59:1). It is our own righteousness that falls short. As it is written, Leader: "There is none righteous, no, not one" (Romans 3:10). All: "For all have sinned, and come short of the glory of God" (Rom.3:23). All: "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all" (Isaiah 53:6).